Religionsphilosophie

2022 ◽  
Author(s):  
Sebastian Gäb
Keyword(s):  
Philosophy Of Religion ◽  
Religious Studies ◽  
Science And Religion ◽  
Contemporary Philosophy ◽  
Introductory Course ◽  
Philosophy And Religion ◽  
Comprehensive Introduction ◽  
Core Issues

What is religion? Is it sensible to live according to a certain faith? Do science and religion contradict each other? Is there a god? Are we immortal? Questions like these are part of the philosophy of religion, to whose main problems and theories this book provides a comprehensive introduction. It introduces core issues of contemporary philosophy of religion in 14 didactically edited chapters, and describes and discusses classical and modern approaches. The book is intended for students of philosophy, theology and religious studies, but will also appeal to other readers interested in philosophy and religion. It can also be used as a textbook in an introductory course on the philosophy of religion.

The Potential Use-Value of Hume's ‘True Religion’

2015 ◽  
Vol 13 (1) ◽  
pp. 1-15 ◽  
Author(s):  
Andre C. Willis
Keyword(s):  
Philosophy Of Religion ◽  
Popular Religion ◽  
Religious Studies ◽  
Use Value ◽  
Contemporary Philosophy ◽  
Reading Public ◽  
Philosophical Position ◽  
Natural Belief ◽  
The Church ◽  
Potential Use

Many hold that Hume was an atheist, that he despised the church, and that he was a devastating critic of religion. One cannot deny, however, the references to ‘true religion’ in his work, his sometimes seemingly favorable references to Deity, his call for religion in ‘every civilized community’, and his sense of (what has come to be known as) ‘natural belief’. The following essay describes a speculative Humean ‘true religion’ and discusses its potential use-value for contemporary philosophy of religion. It begins, anecdotally, with a description of Hume's happiness in France, which I attribute to the fact that Hume was not taken to be an atheist by the French reading public. The main argument is that while Hume was critical of ‘vulgar’ and ‘popular’ religion, his philosophical position did not deny our habit to accept a genuine theism that could, if informed by the calm passions, serve to ‘purify our hearts’ and bond us more closely together. Reconceiving Hume's ‘true religion’ in this way allows his insights to be used to support constructive efforts in the philosophy of religion. I conclude with a description of how this might work in light of three debates in religious studies and the philosophy of religion.

Inverse Correlation: Comparative Philosophy in an Upside Down World

2016 ◽  
Vol 8 (1) ◽  
pp. 79-116
Author(s):  
Mark T. Unno
Keyword(s):  
Comparative Philosophy ◽  
Philosophy Of Religion ◽  
Inverse Correlation ◽  
Contemporary Philosophy ◽  
Religious Worldview ◽  
Human Limitation ◽  
Final Work

Kitarō Nishida introduces the concept of “inverse correlation” (Jp. gyakutaiō 逆対応) in his final work, The Logic of Place and the Religious Worldview, which he uses to illuminate the relation between finite and infinite, human and divine/buddha, such that the greater the realization of human limitation and finitude, the greater that of the limitless, infinite divine or buddhahood. This essay explores the applicability of the logic and rhetoric of inverse correlation in the cases of the early Daoist Zhuangzi, medieval Japanese Buddhist Shinran, and modern Protestant Christian Kierkegaard, as well as broader ramifications for contemporary philosophy of religion.

scholarly journals Rekonstruksi Pemikiran Mullā Sadrā dalam Integrasi Keilmuan Membangun Pendidikan Integratif Nondikotomik

2015 ◽  
Vol 13 (2) ◽  
Author(s):  
Suparto Suparto ◽  
Ahmad Zamakhsari
Keyword(s):  
Holistic Education ◽  
Religious Studies ◽  
Science And Religion ◽  
General Science ◽  
Religious Knowledge ◽  
Knowledge Based ◽  
Mulla Sadra ◽  
Educational Concept ◽  
Holistic Integration ◽  
Knowledge And Practice

AbstractThe integration of science and religion is an integrative-holistic integration meaning the existence of general science and religious studies depend on each other. The form of general science and religion with all their forms and character is essentially one and the same, what distinguishes it one from another is just the gradation (tashkīk al-form) caused by differences in the essence. Mulla Sadra thoughts on the integration of science is embodied in the principle of Tawheed, then it is necessary to build an integrative educational concept of Islamic education that is designed as an education that is truly holistic and integrated in terms of vision, content, structure and processes and well integrated in its approach to the curriculum (how and what to teach), integrated knowledge and practice, applications and services. This holistic education includes philosophical and methodological concepts that are structured and coherent to the understanding of the world and all aspects of life. Religious knowledge based on revelation (the Qur’an and al-Hadith) is qauliyyah verses and general sciences based on senses, reasoning against natural phenomena is kauniyyah verses. AbstrakIntegrasi ilmu dan agama adalah integrasi yang bersifat integratif-holistik yaitu, eksistensi ilmu umum dan ilmu agama saling bergantung satu sama lain. Eksistensi (wujūd)yang ada pada pelajaran umum dan agama dengan segala bentuk dan karakternya pada hakikatnya adalah satu dan sama, yang membedakan satu dari yang lainnya hanyalah gradasinya (tashkīk al-wujūd) yang disebabkan oleh perbedaan dalam esensinya.pemikiran Mullā Sadrā tentang integrasi keilmuan yang tertuang dalam prinsip Tauḥid, maka untuk membangun pendidikan integratif diperlukan Konsep pendidikan Islam yang dirancang sebagai pendidikan yang benar-benar holistik dan terpadu. Holistik dalam hal visi, isi, struktur dan proses. Terpadu dalam pendekatannya baik terhadap kurikulum (bagaimana dan apa yang harus diajarkan), pengetahuan yang menyatupadukan dengan praktik, aplikasi dan pelayanan. Pendidikan holistik inilah mencakup konsep filosofis maupun metodologis yang terstruktur dan koheren kepada pemahaman terhadap dunia dan seluruh aspek kehidupan. Ilmu-ilmu agama yang berbasis pada wahyu (al-Qur’ān dan al-Ḥadith) sebagai ayat-ayat qauliyyah dan ilmu-ilmu umum berbasis pada akal, penalaran terhadap fenomena alam sebagai ayat-ayat kauniyyah.

Conceptions of Faith

2021 ◽  
Keyword(s):  
Philosophy Of Religion ◽  
Analytic Philosophy ◽  
Christian Tradition ◽  
Contemporary Philosophy ◽  
Continental Tradition ◽  
Belief Model ◽  
Historical Accounts

This entry focuses on the recent resurgence of discussion of faith in contemporary analytic philosophy of religion. One prominent position that perhaps runs contrary to the popular-level view of the matter is that faith does not require belief. This—whether faith requires belief—is one of the most discussed issues in the literature, with some arguing that a different, weaker attitude than belief, such as acceptance or hope, is sufficient for faith. Other alternatives to the belief model of faith include imaginative faith in ultimism, faith as doxastic venture, and faith as trust. Additional topics in this entry include whether faith is consistent with evidentialism or whether it inherently requires a type of irrationality, and finally the degree to which skepticism is consistent with faith. In order to keep this entry a manageable size we will not address historical accounts of faith or those found within the Continental tradition. Additionally, we will not discuss non-Western conceptions of faith; the literature we examine focuses on propositional faith as found in the Judeo-Christian tradition (which is the focus of much contemporary philosophy of religion). Finally, given space constraints we focus on work produced after 2000, with the exception of particularly influential pieces.

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